Commentary on 2 Corinthians 1, Commentary · Commentary on verse 12 (3 of 4)

Commentary on 2 Corinthians 1 · Commentary · Commentary on verse 12 (3 of 4)

p. 265But when without guile he laid open his soul to God, then he came 2. Faith.from sincere humiliation, and sincere confession, to sincere faith. Therefore (for the order) let us first labour to be sincere in the sight of that which is ill in us, in the confession of our sins, and then we shall be sincere, the better to depend upon Gods mercy in Christ by faith.

And from thence we shall come to sincere Love, when we believe that 3. Love.God is reconciled in Christ, we shall love him. Our love is but a reflexion of his love to us: when once we know that he loves us, we shall love him again.

The Spring of all duty is sincere love, coming from sincere faith: as sincere faith is forced out of the sincere sight of our sins, of the ill, and miserable estate we are in. A man will not go out of himself, so long as he sees any hope in himself: and therefore sound knowledge of the evil condition we are in, it forceth the grace of faith, which forceth a man to go out of himself. And then when he is perswaded of Gods love in Christ, he loves him again.

Love is that which animates, and quickens, and enlivens all duties, What are all duties, but love? Christ reduceth all to love. It is a sweet affection that stirres up and quickneth to all duties; it carries us along to all duties: all are love. What need I stand on sincere patience, sincere temperance, sincere sobriety, &c? If a man have sincere love to God, it will carry him to all duties, remember this order.

p. 266Especially every day, enter into your own soules, and search impartially, what sin there is there unconfessed, and unrepented of, and make your peace with God by confession. And then go to sincere dependance on God by faith in the Promises. And then stirre up your hearts to love him; and from the love of him to love one another in sincerity, not in hypocrific. Thus we have the manner of the blessed Apostle's Carriage in the world, whereupon his rejoycing was founded, Our rejoycing is this, the testimony of our conscience, that in simplicity, and godly sincerity,

We have had our conversation in the world.

I will speak a little of those words, before I come to the negative part, Not in fieshly wisdome.

[Our Conversation,]

By Conversation, Anastrophe, he means the several turnings of his life, in what relation soever he stood to God, to men, as a Minister, as a Christian, as a friend, as a neighbour, at home or abroad, in all estates, in all places, and at all times, his Conversation was in simplicity, and sincerity.

In the world] That is, wheresoever he had lived. And mark how he joyns them together; his conversation in the world amongst men, it was with sincerity to God. It was that that did rule his conversation in the world. And so it should be with us wheresoever we are, or whatsoever we do in the world, our carriage here must be directed by a higher aspect. The Ship while it is tossed in the Sea, it is ruled by the Pole-starre; that Simile.must guide it: so in our conversation in the world, the stuffe of our conversation may be the businesse we have in the world, but the rule, the regiment of all must be from heaven, with an eye to God. I touch that from the knitting of these together.

Now where he saith, That his Conversation was in simplicity and sinceriy, you may see here then that all the frame, all the passages of his life were good. This makes good that which I touched before (which hath its proper place here,) That

Sincerity extends it self to all the frame of a mans life.

He that is sincere, is sincere in all places, and at all times, in all the turnings, Sincerity extends to all a mans life.and windings, and passages of his life, or else he is not sincere at all. His conversation must be sincere, wheresoever he lives, or whatsoever he doth, in prosperity, or adversity, at home, or abroad.

The veriest hypocrite in the world hath he not pangs sometimes? Take an oppressour, he thinks that he should not die so, he thinks, I must be Wicked men have fits of goodnesse.called to an account if I do thus. Doth not Ahab lie upon his sick bed sometimes? Is not Herod sometimes troubled in conscience? hath not a wicked man sometimes twitches of conscience which the world sees not, secret checks of conscience? Oh, yes, there is not the vilest man living, but he hath his good fits, he hath pangs of goodnesse: but what is this to a conversation? Our conversation must be in sincerity in all the turnings and passages of it.

God judgeth us by the tenour of our life, and not by single particular acts: a good man may be ill in a particular act; and an evil man may be good God judgeth by the tenour of our life.in a particular act: but I say, God doth not judge us by a distinct severed passage, but by the tenour of our life. Uniformity, equability, and evennesse of life it is an undoubted evidence of a good man.

p. 267Because he is a new creature, and being a new creature, he hath a new nature; and nature works uniformly. Art works differently, and enforcedly. Teach a creature some what that is against nature, it will do something, but a Lion will have a Lions trick; and a Wolf will have a Wolfes trick: teach them never so much, a Lion will be a Lion in all places, a Wolf will be a Wolf, and an Eagle will be an Eagle. Every creature will observe its own nature, and be like it self.

A Christian as far as he is good, as far as he is a Christian, is uniform: his conversation is good, he is like himself, in all places, in all times, upon all occasions, in prosperity, in adversity. The very Word shewes, that the universality of a mans course must be in sincerity, wheresoever he is. God is every where, and sincerity hath an eye to God, it makes a man good every where: or else it doth nothing to God. Doth not God see every where, abroad, and at home, in our closets? If we plot villainy, there ses he it as well as abroad: therefore if I do it any where, I regard not the eye of God.

Again, where he saith, Our Conversation, it implies constancy, as well as uniformity, he was so in all places, and in all times: but that I noted before, therefore I passe it. Our Conversation.

In the world.

That is, amongst other men wheresoever I was, and have lived: whence we see, That

Christianity may stand with conversing abroad in the world.

Men need not be mued up in a cloyster, as the foolish Monks in former Observ. Christianity may stand with converse in the world.times, they thought that Religion was a thing confined to solitarinesse. Whereas oft-times it requires greater strength of grace to be alone, then to be in company: we know the proverb, Woe to him that is alone. A good Christian converses in the world, and that in simplicity, and sincerity. We need not (I say) cloyster our selves up to be good men, to be sincere Christians. We may converse in the world in sincerity if we have Saint Paul's spirit.

But that which I will presse more, is this, that

True Religion where it is in strength doth carry a man in the world, and yet he Observ. Religion makes a man converse in the world untainted.is not tainted with the world.

Saint Paul conversed in the world in sincerity. The world is an hypocrite, as he said of old: the whole world acts a part, it is an hypocrite, and a cruel opposer of sincerity, and truth. Saint Paul lived abroad in the world amongst men that had aimes of their own, and abused themselves in the world, and yet he walked in simplicity, and sincerity, he was a good man for all that. A man that is not of the world, but begotten to be a member of a higher world: he may carry himself in the world without the corruptions of the world, he may carry himself so in the world that he may not be carried away of the world: we see S. Paul did so.

Noah was a good man in evil times, a good man in his Generation. Henoch, in evil times walked with God. In Act. 13. David in his Generation served the purpose of God: and his Generation was none of the best: for you know there was Achitophel, and Doeg, which were bad companions, yet in his Generation he served the purpose of God. So every man in his time may live and converse in the world, and yet not be carried away with the corruptions of the times.

p. 268What is the reason?

The reason is, That a true Christian hath a spirit in him above the world. As Saint John saith, The Spirit that is in you is stronger then he that Reason. A Christian hath a spirit above the world.is in the world. The Child of God hath a Spirit in him, a new nature, that sets him in a ranck above the world. Christians are an order of men that are above the world, they are men of another world: and therefore having a principel of grace that raiseth them above the base condition of the world, they can live in the world, without the blemishes and corruptions of the world, they are men of a higher disposition.

Even as sicknesse in the body hurts not the reasonable life; so any thing that a Christian meets with in the world it hurts not his Christian life which is his best life; because it is a life of a higher respect, of a higher nature: Saint Paul's conversation was in heaven, it was above the snares here below. He was crucified to the world, he was a dead man to all that was evil in the world, and to that which was good and indifferent in the world For pleasures, for honours, for meat and drink, and such necessaries: the counsel that he gave to others, he practised it himself, for worldly callings, and refreshings, and the like, 1 Cor. 7. The time is short, let us use the world as though we used it not. He used indifferent things in the world (which are good or evil as they be used) as if he had not used them. He lived in the world, as a traveller or passenger, he knew he was not at home; he knew he had another home to go to: Here we have no continuing City, and therefore he used the world as though he used it not. As a Traveller useth things in his way as far as they may further him; but let his very staffe trouble him, he throwes it away. So, a Christian useth indifferent things in the world (which are good or evil according as himself is,) he useth them well; because all things are pure, to the pure: he useth them so as that he doth not delight in them because he hath better things to solace himself in: he doth not drown himself in these as worldlings do.

And for the ills of the world, a Christian in a good measure is crucified to the world, and the world to him. And he hath his conversation in heaven, Philip. 3. 20. But our conversation is in heaven. Many serve their bellies, whose end is damnation: but our conversation is in heaven: Now his conversation being heavenly, that is the reason that he can converse in the world in sincerity, though the world be of another strain.

So you see then, that a Christian is of a higher nature, of a higher condition then the world: and he is crucified to the world; and he knowes himself to be a passenger, and a traveller in the world, and therefore he useth the world as though he used it not. And withal he hath his imployment above the world. The birds that have the ayr, as long as they are there, they are not catched with snares below: and Christians that have their conversation above, they are not ensnared with the things of the world as other men are. We see Saint Paul conversed in the world in sincerity.

I observe it the rather, because it is the common exception of weak, and false spirits. We must do as the world doth, or else we cannot live. He that knowes not how to dissemble, knowes not how to live. And the times are naught: so that which is naught and grounded in themselves, they lay all the blame of it upon the times.

p. 269Indeed the times are naught, like themselves. As he said, There is a circle of humane things; the times are but even as they were: things come again upon the stage, the same things are acted: the persons indeed are changed, but the same things are acted in the world to the end of the world. The times were naught before, they are naught, and they will be so. Villany is acted upon the stage of the world continually. The former actors are gone, but others are instructed with the same devices, with the same plots: The Corruption of nature shewes it self in all. OnelyOnly now we have the advantage for the acting of wickednesse in the end of the world: because besides the old wickednesse in former times, we have the new wickednesses of these times; all the streams running into one make the Channel greater.

Men say, alas, alas, the times are ill; were they not so in Noah's time? were they not so in David's time? were they not so in S. Paul's time? Men pretend conformity to the world upon a kind of necessity, they must do as others do.

If they were true Christians it would not be so: for Noah was good in evil times. Nehemiah was good in the Court of the King of Babel. Joseph was good even in Egypt in Pharaoh's Court, this can be no plea. For a Christian hath a spirit to raise him above the corruption of the times he lives in: he hath such a spirit likewise as is above prosperity, or adversity, which will teach him to manage both, and to govern himself in all occasions and occurrents of the world. I can do all things (saith S. Paul) through Christ that strengtheneth me.

As we say, the Planets have one course whereby they are carried with the first mover every twenty four houres from East to West; as the Sun is, whereby he makes the day: but the Sun hath a course of his own back again; and so by creeping back again he makes the year in his own course. So the Moon hath one course of her own: but yet she is carried every day another course by the first mover.

So, a good Christian that lives in the world, he is carried with the world in common things, he companies and traffiques, and trades, and deales with the world: but hath he not a motion of his own contrary to all this at the same time? yes, though he converse in the world, yet notwithstanding he is thinking of heaven, he is framing his course another way then the world doth. He goes a contrary course, he swimmes against the stream of the world.

There are some kind of Rivers (they say) that passe through the Sea, and yet notwithstanding, they retain their freshnesse. It seems as an emblem to shew the condition of a Christian: he passeth thorow the salt waters; and yet keeps his freshnesse, he preserves himself. Therefore (I say) it is no plea to say that times are naught, and company is naught, &c. A man is not to fashion himself to the times. An hypocrite (Camelion like) can turn himself into all colours but white.

And as the water which we say hath no figure of its own, but it is figured by the vessels that it is in: if the vessel be round, the water is round; if the vessel be four-corner'd, the water is so, it being a thin airy moist body: it hath no compasse of its own, but is confined by the body it is kept in.

So some men they have no Religion, they have no consistence, no standing, no strength or goodnesse of their own, but such as their company p. 270is, such they are, and they think this will serve for all. I must do as others do, it is the fashion of the world: If they be among Swearers, they will swear: if they be among those that ate unclean, they will pollute themselves, they frame themselves to all companies: they will be all, but that which they should be. This will not serve the turn.

A Christian may pray for the assistance of God to keep him in the world; and he may know that God will. What ground hath he? Our Saviour Christ, Joh. 17. saith he, Father, I pray not that thou shouldest take them out of the world, but that thou keep them in the world. He prayes for his Apostles, and Disciples, that God would keep them in the world from the contagion of sin, and from the destruction of the world. S. Paul you see lived and conversed in the world, wheresoever he was, in sincerity, and simplicity: he was not carried away with the stream, and errours of the times wherein he lived.

Nay, to adde more, it doth unite the power of grace together, and make Grace increased by opposition.a man the better, the worse the company, or the place is where he lives. We know in nature, the environing of contraries, increaseth the contrary: and holy men have been better oft times in the middest of temptation, and have gathered their forces, and strength of grace together, more then when they have been more secure. The envy and malice of the world is quicksighted, and the more they live amongst those that are observers of them, the more cautelous they are of their carriage. You know it is the Apostles reason, Redeem the time, because the daies are evil: be you the better, because the daies are evill; witnesse for God in an evil Generation, in evil times: he doth not say, Do you sin, because the daies are evil. Gods people do alwaies witnesse for him.

Let me adde this likewise (to give farther light) that we must not take occasion hence, to conform and fashion our selves to any company, to cast Not to tempt God by rushing into ill company.our selves into evil company when we need not. We must not tempt God: for then it is just with God to suffer us to be soyled with the company. And by our carelesnesse in this kind, we offend the godly, that easily hereupon take us to be worse then we are: and as we grieve the Spirit of God in them, so in our selves; and we build up and strengthen wicked persons. And therefore this living in the world in simplicity, and sincerity, it must be when our calling is such, that we live in the world, that we need not any local separation to sever our selves: but when in the world we are cast on men without grace, by our callings, and occasions, we may presume that God will keep us by his Spirit.

Let us not be weary of hearing of this point: For ere long we must all appear before God, and then what an honour will it be for us, that we have witnessed for God in this world? that we have stood for God and good causes in the middest of the world, and shined as lights in the middest of a crooked Generation? That we have managed the cause of God, and stood for Religion, and held our own in the middest of Papists, and Atheists, and prophane persons, and witnessed for the best things in spight of all, when we have been called to it. We are not to thrust our selves into unnecessary troubles, no, not for the best things, unlesse we be called to it: but when we are called, and can witnesse for the best things, what an honour will it be for us?

And on the contrary, saith Christ, He that denies me, and is ashamed of me before men, of him will I be ashamed before my heavenly Father. What a fearfull p. 271thing is this? Let us look to God in simplicity, and sincerity, and God will keep us that the world shall not hurt us.

What will become of us? (will some say) this trouble we shall come Object.into, and that persecution will befall us.

It is not so, Christ was opposed when he was here upon earth; but till Answ. Times appointed by God.his hour was come they could not do any thing. Every man hath his hour, every man hath his time allotted to serve God in here: God hath measured out his life; and till his hour be come, that God will take him out of the world, God will bind up the endeavours of men, their plots shall be to no purpose, God will keep them, and watch over them that are down-right. Because thou hast kept my Word, I will keep thee, saith God. Let us keep the Word of God in evil times, and God will keep us: let us stand for God, and he will stand for us.

It is no plea to say, I shall run into this danger, and that danger: God will be thy buckler and thy shield, if thou stand for him. And that which brings danger is too much correspondence with the world: when men forsake Halting in Religion brings danger.their sincerity in the world, when men will be on both sides they carry things unhappily, and unsuccessefully. A down-right atheist will carry things with better successe then a halting Christian. For his policy, and subtilty will carry him to actions inconvenient; but then comes his conscience after, when he is in the middest of them, and damps him that he cannot go forward nor backward. Therefore the only way is to resolve to live in the world in simplicity, and sincerity. If we do so, we may carry holy businesses strongly. God will assist us therein, he will increase our light, and make our way plain, and clear to us.

But if a man be not sincere, but double, and carnal, and pretend love of Religion, and yet take courses, and do actions that are not suitable to Religion, it will not succeed well, God will curse it: he will strike him with amazement, he will strike his brain with errours in judgment, &c. There is no pretence therefore to make us live falsly, and doubly in the world: but we ought to live as S. Paul did (let the world be as bad as it will, or as it can be) in simplicity and sincerity: God will shew himself strong for those that walk uprightly; he will be wisdome to such: but if we walk doubly, and falsly, and make Religion our pretence, God will shew himself our enemy.

Where be your newters then? where be your Politicians in Religion that will keep their Religion to themselves? S. Paul conversed in the world, wheresoever he was, in sincerity, he made shew what he was; he walked not according to carnal wisdome: (as he saith afterwards) where be your Nullifidians then that are of all beliefs, and yet are of no belief? that fashion themselves to all Religions. And if they be of the true Religion, yet it is their wisdome to conceal it. S. Paul did not so: But I shall have occasion to touch that in the negative part afterward, not in fleshly wisedome, &c.

Again, where he saith, My conversation hath been thus, in the world. He means, in this life my conversation here hath been sincere. I will give you a touch on that; though it be not the main aim here: yet notwithstanding it may well be touched, That

We must while we live here in this world converse in simplicity, and sincerity.Observ. We must have our conversation in sincerity while we live here.

We must not turn it off to live as we list subtilly, politickly, and carnally, p. 272and then think to die well. No, we must live soberly, righteously, and justly in this present world, Tit. 2. Do you think to begin to live well when you are gone hence? No, that is a time of reward, and not a time of work. This world is Gods Work-house, here you must work. This is Gods field, here you must labour. This is Gods Sea, here we must saile, here we must take pains, we must sweat at it, here we must plow, and sowe, if ever we will reap.

Doest thou think to carry thy self subtilly, to have thy own ends in every thing here, and then when death comes a Lord have mercy upon me shall serve for all? No, thou must converse as a Christian while thou livest here in this world in simplicity, and sincerity: God must have honour here by thee; thou must have a care of thy salvation here. Doest thou think to have that in another world which thou doest not care for here? Doest thou think to have glory in another world, which thou didst not think of here? Doest thou think to reap in another world that which thou didst not sowe here? Let us in this world stand for the glory of God, openly, and boldly, and for the example of others, for the exercise of our own graces. A true Christian hath his conversation in sincerity in this world. The more too blame the world then to deprave their dealing. Why? Because they are lights in the world, and they serve the world to good purpose, if the Depravers of goodnesse blamed.world would take benefit by them: they shine in the world to lead them the way to heaven. But the world is willing to let them go to heaven alone if they will.

But if the carriage of Gods Children be like S. Pauls, (as it is true: for they are all of one disposition) they converse in simplicity, and sincerity wheresoever they are: wicked, slanderous, malicious, depraving persons are to blame, that lay to their charge, hypocrisie, and this and that; when it is nothing so. They deserve well of the wicked unthankful world, and God upholds the World for their sakes. When the righteous are exalted, the City rejoyceth, saith Solomon. Because wheresoever they live, they live not onelyonly in simplicity, and sincerity, but they live fruitfully: the City, the whole community, all the people are the better. They make the times, and the places the better wherein they live.

Because a good man is a publike good. The Spirit of God when it makes a good man, it puts him out of himself, and gives him a publick affection: it teacheth him to deny himself, it teacheth him to love others; it teacheth him to imploy and improve all that is in him (that is good) for the service of God, and of men; to serve God in serving men in the place he lives in. Therefore malicious, and devillish is the world to deprave such kind of men as live in the world in simplicity, and sincerity, that serve God and the world by all the means they can. Our Conversation hath been in simplicity, and sincerity in the world.

But more abundantly to you-ward.

Why? was it in hypocrisie to others, and in sincerity to them onelyonly? No, that is not the meaning: but thus, that wheresoever he had lived in the world, in what estate soever he was, he carried himself in simplicity, and sincerity: but to you I have made it more evident, then to any other. Why? because he had lived longer with them; and they were such as he was a Father unto in Christ: therefore, saith he, I have evidenced my simplicity, p. 273and sincerity more abundantly to you then to any other. Whence we may observe, That

A sincere Christian is best where he is best known.Observ. A true Christian best where he is best known.

It is a note of a truly good, and sincere man to be best where he is best known, (as I touched when I opened the words.) It is otherwise with many, their carriage abroad is very plausible: but follow them home, what are they in their families? they are Lions in their houses. What are they in their retired courses, and carriage? they do not answer the expectation that is raised of them abroad, they never pray to God, &c. those that know them best will trust them least. It is not so with a Christian, my conversation in the world hath been good wheresoever it hath been; but among you with whom I have conversed more familiarly, who have seen my daily carriage, and course of life; among you my conversation was best of all. It is a note of a man that is sincere, that the more he is seen into, the more he shines. The godly are substantially good, and therefore where they are best known, they are best approved.

For Christians they are not painted creatures, that a little discovery will Christians substantial, not painted.search them to the bottom, and then shame them: they are not gilded, but gold; and therefore the more you enter into them, the more metall you shall find still. They have a hidden treasury, the more you search them, the more stuffe you shall have still: their tongues are as fined silver, and their heart is a rich treasury within them. A Christian he labours for a broken heart still; he labours to get new grace, and new knowledge of the Word of God still; and the more you converse with him, the more you see him; the more you shall approve and love him, if you be good as he is: therefore saith the Apostle, I have carried my self well to all, but especially to you with whom I have lived longer.

Therefore as we would have an evidence of our sincerity (which is the best evidence that we can have in this world) that we may be able to say that we Use. To approve our selves most where we are best known.are sincere and true Christians, (which is better then if a man could say he were a Monarch, that he were the greatest man in the World,) let us labour to carry our selves in our courses to those that know us best, and in our most retired courses like to Christians. And not to put on the fashion of Simile.Religion as men put on their garments; their best garments when they go abroad, and so to make good things serviceable to our purpose: but to be so indeed at home amongst our friends, among those that know us, when we are not awed; (as there is a great deal of liberty amongst friends,) wheresoever we are, let us remember we are alway in the eye of God; and labour to approve our selves most to them that know our courses most.

God knowes more then men, therefore let us chiefly labour to approve our selves to him. And next to God, let us approve our selves to conscience, fear conscience more then all the Monarchs in the World; because that knowes most, and will be most against us.

And then again, for others that know our conversations, good men that converse with us, let us approve our selves to them most that have the best and the sharpest judgments.

A true Christian, as he loves goodnesse, so he loves it most that it should be in his own heart. He lives more to God, and to conscience, then to same, and report: he had rather be, then seem to be. And as he hates all ill, so he hates even secret ill; the nearer corruption is, the more he hates p. 274it. As a man hates Toads and venemous creatures; and the nearer they are, the more he hates them. The most retired carriage of a Christian is most holy, and best of all.

Again, where he saith, My Conversation hath been in simplicity, &c. to you-ward. Here is a good note for Preachers, that if they look to convert Ministers win by Life as well as Doctrine.any by their Doctrine, they must win them by their conversation likewise in simplicity and sincerity. Saint Paul being to gain the Philippians to Christ; he doth it not by words onelyonly, by arguments of Logick, and by perswasions onelyonly to convince the understanding of the truth of that which he taught: but he demonstrates to them how they should live, Walk as you have me for an ensample. I shew you, that that which I teach is possible, by my practice. I shew to high and low, how I carry my self; My conversation hath been in simplicity, and sincerity. Those that I would convert by my Doctrine, I labour by my Conversation to gain them. So I say, Ministers have here a special direction, how to carry themselves.

And others likewise that have a gaining disposition (as indeed we should not stand upon terms of this and that, but every one labour to gain others) would you work upon others, and gain them from Popery, &c? Then not onelyonly shew them arguments to convince their judgments, (which must be done, that is certain) but likewise let them see that the things that you speak are possible things, things that you are perswaded of. And if you be not good, and presse them to goodnesse, you cannot perswade them of the truth of that you speak: they will think it is not possible; for then you would act it your selves. But when they see one go before them, and demonstrate it to their eyes, how they should carry themselves; this is the way to teach them to be sound Christians indeed. But I hasten to the negative part.

Not in fleshly wisdome, &c.

Here is a secret wipe, a secret taxing of the false Apostles, and Teachers. My Conversation hath been in simplicity, and sincerity, whatsoever you think of me, Not in fleshly wisdome, as theirs is.

Not in fleshly wisdome.] To distinguish it a little.

There is a natural wisdome planted in the soul of man, even as there is Wisdom either, 1. Natural.a natural light in the eye, to see both things that are hurtful, and that are good for the outward man. So in the soul of man, (which is his eye) there is an inbred light of natural wisdome, a common light to discern of things, and of creatures: a natural kind of wisdome, which may be polished, and advanced to a higher degree by experience, and Art: As the eye of the body, it sees better, when it is helped with an outward, with a forreign light. Simile.This is natural wisdome.

There is likewise a Politick or Civil wisdome, gotten by observation, and increased by observation; and withal, it is a gift of God (though it be Politick wisdome.a common gift;) As Achitophel's, it was not meerly carnal wisdom that was in him, but he had a gift of policy. So some men, though they be not truly Religious, yet God gives them a gift of politick wisdome, to be able to discern the difference of things, to lay States and Common-Wealths together, to be able to judge, and resolve, and to execute wisely, and politickly, and prudently. It is an especial gift of God. This the Apostle doth not aime at; neither natural, nor civil wisdome, though it be a gift of God (I say) which is increased by observation, and by other means.

p. 275Besides this, there is a spiritual, a heavenly wisdome, whereby the soul 3. Spiritual.having a right end and aime set and prefixed to it, it directs all its courses to that end: whereby the soul is able to deliberate, to consult, and to resolve on heavenly things, and what hinders heavenly comfort; and to resolve upon good duties, and to resolve against that which is ill, to resolve upon all advantages of doing good to the Church, and of all hindrances of our selves, and the Church, and of the places we live in. It is a heavenly kind of prudence to guide our own waies, yea, and to guide others too.

But besides all these, there is another wisdome which is here the wisdome 4. Fleshly wisdom.of the flesh: which because the flesh hath correspondency with Satan, it is also a divellish wisdome, for the most part. For the Devill plowes with our Heifer: the most mischief that he doth in the world, it is by the correspondency that he hath with our flesh, our enemy within. The flesh and Satan do joyne together, and work all strongly with the mischievous policie of the world: and therefore it is called likewise worldly wisdom.

And hereupon Christians that are meere professours and not Christians soundly, some are called flesh, because they are ruled of the flesh: and they are called the world: because they frame themselves to the wisdom, and to the courses of the world; and if you would annatomize them, there is nothing but the world in them, worldly pride, and worldly ends. And they are called Divells too, as Judas was called a divell; they plot with Satan by carnall wisdome, they yield to Satan; they savour not the things of God.

Men have their name and denomination in the Scripture, by that which they are ruled by: when they are ruled by the flesh, they are called flesh: when they are ruled by the world, and the evil examples thereof, they are called the world. And when they are ruled by Satan, so far as they are ruled by him, they are called Satan. One of you is a Devil, saith Christ.

Not in fleshly wisdome.

What is meant here by fleshly wisdome? If it be fleshly, why is it wisdome? wisdome is but one; there is but one wisdome. Wisdome we know in it self, it is a knowledge of principles and grounds; and deductions, Wisdome what.and conclusions from principles. A wise man knowes both the grounds and principles, and he knowes what may be raised from thence: and likewise a man that is truly wise, he not only knowes them, but he knowes how to act them, how to work, and act his principles, and conclusions to an end. He hath principles, and conclusions, and workings out of his brain; and when he hath done all in the brain, when he hath framed the aime of his principles, and the manner how to act them, then he goes about to work; and a wise man can work answerable to his end, and rules.

Now there is a carnal wisdome that initiated this: for Carnal Wisdome Carnal wisdome what.hath aimes, and ends, and principles, and it hath conclusions from those principles, and it acts to an end. A true Christian he hath his ends; his aime is supernatural; to please God in all things, to be happy in another world, to enjoy God, to have nearer acquaintance with him while he lives here: many such subordinate ends, (besides the main end) he hath. And some principles likewise he hath out of the Word of God concerning this end: and then he hath directions out of the Word of God suitable to p. 276those principles. And then he sets on working, and all that he works is in order to his end, and in vertue of the end he propounds. As a man that travels, every step that he goes in his journey, every stepp is in vertue, and strength of his first intention, and the end that he propounds, (though he think not of his end in every step) and he consults and asks about the way; and all to that end.

So it is with a Carnal man too, he that walks after carnal wisdome, Carnal wisdome hath its end, and that is a mans self: for a carnal man, himself is the Idol, and the Idolater: his end is himself, either in his honours, or in his pleasures, or riches, &c. himself is the Centre into which all the lines of his life fall. And he hath rules, seek thy self in all things; love thy self above all: And what then? If thou love others, love them for thy self, as far as they may serve thy turn: care for no man further then thou canst make use of him for thy self, respect him so far, and no further.

But it may be there are many that stand in the way. Then again he hath principles: undermine them, ruine them, make way to thine own ends by the ruine of as many as thou canst. And if another man's light over-shine thine, that thou art no body to him, Carnal wisdome bids thee deprave him, slander him, back-bite him: the more he seems to be vile, the lesse thy nakednesse shall appear: Here is Carnal wisdome.

There is no envy in goodnesse, in strength and ability; they would have all to be so: but basenesse is joyned with much envy; when it sees another overshadow it, it labours to eclipse him with slanders, and base reports: This is a principle of Carnal wisdome. And hence comes all that working and undermining, secret conveyances, and laying nets for others, as the Prophet speaks.

All carnal wisdome hath carnal ends, and carnal rules, and carnal courses answerable. It consults upon the attaining of its end, it deliberates and consults, and shrewdly too: for it is whetted by Satan. And then it goes with the stream of the world, and therefore it is carried very strongly towards its end. And then it resolves strongly: because fleshly wisdom usually is with the times. And then it executes: God suffers it oft-times to come to execution, and to enjoy its plots, and projects. And therefore in regard that it hath the same passages (though in a contrary kind) with other wisdome: it is called wisdome, though indeed it be not wisdome; and thereupon it hath a diminishing term here, it is fleshly wisdome.

Now this wisdome is called fleshly, because it is led with reasons from Why fleshly wisdome.the flesh, and it tends to the maintenance of the flesh; it comes from it, and it tends to it.

I take not flesh here, for one part of a man, his body: but for the unregenerate Flesh what.part, which is carried to changeable things, to the creature, and sets up some creature (to be an Idol) instead of the Creator Blessed for evermore.

And that from this reason, because the creature, the things below are near to us, and pleasant to us: and because we are brought up in these delights of the creature that are sensible; and therefore the flesh, the baser part is ready to draw away the soul to the delights of it; because the delights of it are pleasant, and we are trained up in them from the beginning of our life to the end of it. Now these things below, the profits, and pleasures, and honours, they work first upon the senses, upon the outward p. 277man: and from the senses they ascend to the fancy, and imagination, and that being carnal by nature esteems more highly of them then there is cause. And esteems of the contrary to these as the greatest ills: Oh, poverty is worse then hell to a carnal man; and he had rather be dead, then be disgraced; he had rather damne his soul, then to be denied of his pleasure: Imagination makes them such great things, and the Devil helps Imagination, he hath much affinity with that part, with the Imagination: and Imagination (when men have strong conceits of these things) that labours to draw the will and affections to it self, to sway that part: so that the will, the commanding part of the soul, for the most part it yields to these Imaginations of base things: it conceives of them highly, and the contrary to be vile, and base. And hereupon the will comes to approve of these things, and to choose these things: yea, and the understanding part it self, that blessed spark of wisdome that is left in us, capable of better things, and fit for the Image of God: yet that, by our corruption, being stripped of the grace it had in the creation, and now being under original corruption, being under the Law of sin; it is led by a carnal will and Imagination, and by sense, and is ruled by them. So that that which should rule all, is ruled by base, earthly things.

The soul of man while we live here is between things better then it self, The Soul placed between good and evil.and worse then it self, meaner then it self. Now by corruption it cleaves to things meaner then it self, it is witty to devise them, it is willing to chuse them, it delights in them, it bathes it self in them: so that whereas it should rule the body, the body and the lower parts rule the soul. When it yields to that which is better then it self, to the sanctifying Spirit of God, and to the Word of God, and is cloathed with the Image of God, when it yields to better things, then they raise it to a degree of excellency even above it self when it was at the best: for a man that is in Christ, that hath the Image of Christ upon him (in some sort) is better then Adam was in innocency; his estate is more sure: and the dignity he is advanced to by Christ is greater then he should have had if he had stood still in Adam. This is the condition of the soul: an excellent creature, it is capable of the Image and likenesse of Christ, and of God, capable of all grace.

Again, if it submit it self to base creatures, it becomes even as them; and therefore men are called the world, they are called flesh, they are called after that which leads them: the very soul it self (as it were) is flesh. For as the very body of a holy man in some sort is spirit; and every thing in him is spirit: as it shall be at the day of Judgment (as S. Paul saith, it shall be raised a spiritual body: because it shall be subject to the motions of the Spirit of God in all things: and it shall not be supported by bodily meanes. Now the very soul is bodily and carnal: such a degeneration is wrought in man since the fall: he makes his soul that was given to guide him in this world, and which is made apprehensive of better things; of the things of another world: this soul he makes it the bawd to serve his base lusts and pleasures.

Not in fleshly wisdome.

Now wisdome is a middle word, it may be either spiritual, or carnal, as the man is in whom it is. If a man have moral honesty in him, and good Wisdome according as the man in whom it is.things in him that way, it makes him a good Politician, a wise man, usefull in his place: Though he be not a sound Christian, yet he may be a wise man in his place: and God useth such kind of men in the world, and they have their reward here, they are advanced, &c.

p. 278But if it light in a divellish nature, in a crooked oblique nature, then it is malicious divellish wisdome.

And, note this by the way. All men that have flesh in them, have All carnal men have not fleshly wisdome.not fleshly wisdome: for some are carried with the flesh, with the rage of fleshly lusts, as the swine in the Gospel were carried headlong into the Sea, they are carried by their lusts to hell, as your common swaggerers, and roarers: that so they may escape the danger of the Lawes, they care not for God nor man; irregular wild persons. These have flesh, they are ruled by the flesh, but they have not so much as fleshly wisdome: for they take courses to overthrow themselves in the world, to overthrow their names, and their bodies and all. They have not so much as policy in them, their lusts so reign in them. Such wretches we have oft-times amongst us that think themselves some body, but they have not so much as Carnal wisdome in them to carry themselves better then a Devill.

Now, in other men the flesh hath a wisdome that carries them not after this fashion; but it whets their wits, and they are as bad in another kind. As, take the same man, when he is young he is carried by his brutish lusts, without any wisdome at all, even as the hurry of his lusts carry him, and transport him: when he growes old he is carried subtilly with the wisdom of the world. He is alway under lusts, alway under the flesh: when he is young he is carried with base lusts; and when he is old he is under the flesh, and fleshly wisdome still; he is carried with slavish covetousnesse to the world, as formerly he was subject to base lusts in his youth: all this is naught.

Where these differ in the subject, in the person usually the base lust serves the witty: those that are carried with base lusts, they are subject, and inthralled, and over-ruled by those that are carried with the wisdome of the flesh. As your subtile men, your Usurers, and subtile oppressours, great witty men, they make other men serviceable to their turn, other men are slaves to them.

But to come nearer that that I mean to stand on.

My Conversation hath not been in fleshly wisdome.

You may see by the Coherence (which I will not dwell on) what to judge of fleshly wisdome.

Fleshly wisdome is, where there is no simplicity nor sincerity: because he opposeth them here. Where fleshly wisdome is, there is neither simplicity nor Observ. Fleshly wisdome where there is not sincerity.sincerity. For take a subtile wise man, he is all out-side, and there is no simplicity in him. He that is not wise to God, but to the world, he wraps himself in ceremonies in matters of Religion, and studies the out-side of things to approve himself to the world, and to attain his own ends; but there is no simplicity or sincerity: he that is wise to the world hath no respect to God.

Sincerity hath an eye to God; and a sincere man as far as he is sincere hath an eye to God, and he doth this and that because God seeth him, and because God is leased with it: but he that works according to fleshly wisdome, he hath aimes contrary and distinct to that: therefore the Apostle saith, We walk in the sincerity of God, (as it is in the original) and not according to fleshly wisdome.

p. 279So you may know from the opposition, that fleshly wisdome is where there is no sincerity. Where there is no love to God or to men, There is no simplicity, all is for shew; and where there is all for shew, there is double carriage, not in simplicity aiming at Gods glory; there is fleshly wisdome. That for the Connexion.

But the point of Doctrine proper to the place is this, That

Gods Children have another manner of rule to live by then the world: the rule Doctr. Gods Children no… ruled by fleshly wisdome.that a godly wise man goeth by, is not fleshly wisdom.

A man that looks for any joy, that lookes to be in the blessed estate that Saint Paul here was in, he must not be ruled by fleshly wisdome. Our Conversation (saith he) in the World hath not been in fleshly wisdome. Saint Paul no question but he had flesh in him, and likewise he had fleshly wisdome: because flesh is in all parts, and it mingles it self with all graces. In the understanding there is light and darknesse, in the will there is rebellion and pliablenesse to God: So Saint Paul had the stirrings of fleshly wisdome in him. When he was in danger, no doubt but the flesh would stir in him, you may avoid it by shifts if you will. And when he was before great ones, you may flatter and betray the truth if you will.

No doubt but Saint Paul, as he expresseth him himself, Rom. 7. as he had a conflict in himself in other regards: so there was a conflict between wisdome, and wisdome: the wisdome of the flesh did stirre against the wisdome of the Spirit. I but it is one thing to have fleshly wisdome in us, and it is another thing to make it our rule. It is one thing to have flesh in us, and another thing to be in the flesh, as the Scripture-phrase is. This conflict wondrously afflicted Saint Paul, no doubt but it was one sharp conflict.

No question but carnal wisdome set S Paul to shift for himself many times, but by the power of the Spirit he checked it and kept it under; it was not his rule.

Now the reasons of this Doctrine (That the godly guide not themselves by fleshly wisdome, which hath worldly aimes, and carnal means to bring those aimes to passe,) they are:

First, Because Gods Children will not cherish that in them, and make Reason 1. It is Gods enemy.that their rule which is contrary to God, which is enmity to God: but this carnal wisdome which proules for the world, and looks for ease, and profit, and pleasure, it is enmity to God, Rom. 8 6, 7, 8. the Apostle proves it at large. They being subject to God, Children of God; being under him in all kind of subjection, as servants, as Children, as spouses, they will not cherish that which is rebellion to God, which is not subject to God, neither can be: as we may say, a Papist that is Jesuited, he is neither a good Subject, nor can be: so the wisdome of the flesh neither is it subject to God, nor can be subject; in the nature of it, it is rebellion. It is Gods enemy, it withstands all the Articles that he hath given us to believe: fleshly wisdome hath some opposition against all truth; it opposeth every command that God gives us to obey: there is something in flesh and blood to withstand every command: it is the greatest enemy that God hath.

And as it is an enemy to God, so it is to us; it is contrary to our good; 2. It is our enemy.It is death, the wisdome of the flesh, Rom. 8. Saith the Apostle, Rom. 7. The p. 280flesh deceived me, and slew me. There is no wise man will cherish that which is death, and which is Gods enemy, and his own too. The wisdome of the flesh as it is opposite to Gods Spirit, a rebel, and an enemy to him: so it is death to a Christian, and therefore be will not frame his course of life by it.

It brings us to eternal death, it betrayes us to Satan. Sampson could have had no harm, had not Dalilah betrayed him: so the Devil could not hurt us, unlesse it were for fleshly widome: the Devil is not such an enemy to a man as his own fleshly wisdome.

Again, a Christian knowes that as it is contrary to God, and contrary to his good; so it is base and unworthy as well as dangerous. It is base Reason 2. It is base.and unworthy for a Christian, that is an heir of heaven, that is raised to be a Child of God, to abase his wits, to proule for the world; how base and unworthy is it for him to seek the things below that is born again to an inheritance immortal, and undefiled, that is reserved for him in Heaven?

How unworthy is it for him that hath his understanding, and all his inward parts and powers dedicated and consecrated to God, to make his understanding a bawd for the base purposes of the flesh? The high indignity of the thing makes the Child of God ashamed to be ruled by the flesh, to prostitute the strength of his soul to the flesh: to make his soul that should carry the Image of God, to carry the Image of the Devil: to make his wit and understanding a bawd to accomplish earthly things which God hath sanctified to attain grace and comfort in this world, and to live as a Christian should do, that he may die with comfort, and enjoy heaven.

Again, Gods Children will not be ruled by that which they should mortifie and subdue; but this wisdome of the flesh is the object of mortification: Reason 3. They must mortifie it.they are redeemed from it.

A Christian as he is redeemed from hell, and damnation, so he is redeemed from himself; he is redeemed and set at liberty from the slavery of his soul to Satan, to the world, and worldly projects: he is redeemed from the base conversation he was in before. What hath he to do to be ruled by him from whom he is redeemed? These things might be amplified at large: but you see the truth evident, what ground a Christian hath not to be ruled by fleshly wisdome.

But to make it a little clearer. A Christian hath no reason to be ruled by earthly wisdome: for the yielding to it doth all the mischief in Reas. 4. It doth all the mischief in the world.the world; it is the cause of all the misery in the world, unto Christians especially. God catcheth the wise in their own … (though they be politick and wise) especially if a Christian give way to carnal politick wisdome, God will universally shame him. I never knew a Christian thrive in politick courses. When he hath secret conveyances for the world, God crosseth him every way in his reputation, in his projects and purposes.

But consider, (to amplifie that which I gave in a branch before) what It hinders from good.reason hath a Christian to be ruled by fleshly wisdome, when it hinders him from all that is good, if he yield unto it, and keeps him in imperfect good?

I speak especially now to those that are not in the state of grace. What p. 281reason hath any one of you to be ruled by fleshly wisdome, when it keeps you in the state of unregeneracy? It keeps you perhaps in some good, but it is imperfect good. You think you are good enough, and that all is sure, and God will be merciful, &c. when as a Reprobate may go beyond you.

It hinders from good actions with pretences: for fleshly wisdome will tell us there will be danger: you shall be reproached if you do this and that; you shall be accounted thus and thus, and run into obloquie.

It hinders from doing good, There is a Lion in the way; it forecasts this and that danger, it keeps us in imperfect good that will never save us: it objects dangers: the sluggard that will not set on his spirit to labour; he thinks himself wondrous wise in forecasting dangers; Oh, I shall want my self, &c.

It dulls and distracts us in good: he that hath a carnal projecting head, it eats up his soul, that when he comes to pray, or to hear, or to meddle with spiritual matters, the marrow and strength of his soul is eaten up with carnal projects, and he doth things by halves.

Nay, Carnal Wisdome as far as it is in us unmortified, it sets it self against good by depraving good, that we may seem to be mischievous, and It sets it self against good.ill, and wicked with reason. Men are loath to go to hell without reason: there was none that ever went to hell yet without wisdome; a great deal of wisdome. And how doth their wisdome bring them to hell? as in other respects, (which I named before) so in this, it whets the poysonfulnesse of their nature to invent, and to raise scandals, or to be willing to take scandals when they are offered.

A carnal wise man when he knowes that such a degree of Religion is contrary to his carnal projects, he fastneth all the disgrace on it that he can, that he may be the lesse observed. Religious he would be, but with a limitation, with a reservation and restraint; as far as may stand with his carnal projects, and purposes: and so much Religion as goes beyond that, and discovers him to be false, and halting, so much he opposeth. The wisdome of the flesh is bitter and sharp against all the opposers of it, and stirres the cursed nature of man to the opposing of that which is contrary to it.

Take a carnal man, either in Magistracy, or Ministery; if he be not humbled with pains in his calling, and with the Word that he teacheth: what doth he most hate in the world? what doth he oppose? is there any thing but saving grace? is there any thing but that which God loves most, and which is best for his soul that is the object of his spight, and of his poyson and malice?

To be led by this is even as if a man should be led by a Pirate, by a thief, by an enemy: and what can become of that man? to be led as the fool to the stocks, as Solomon saith: he is in the way of death: There is a way that seemeth good to a man in his own eyes, but the issues of it are death, saith Solomon; and that is the way that carnal wisdome dictates to men.

It hinders also from the reforming of ill: Policy overthrowes policy, as we say. Policy overthrowes Common-Wealths. Tell a man that is It hinders from reforming of ill.in place, You ought to reform this abuse, and that abuse: he is ready to think, Oh, if I be not wary, others will enquire into my life too, and find me out.

p. 282So this cursed policy, this carnal wisdome, it makes men unfruitfull in their places, by forecasting dangers, and so it hinders from doing good, and from reforming grosse abominations and abuses.

So, it hinders from suffering when God calls to it: it forecasts; if you be Religious, you must suffer, it will bring your good name in question, it It hinders from suffering.will bring your life in question, it will hazard your estate: Whereas indeed all the world is not worth the truth of God, and a man loves not his life that will not hate it in such a case; if it come to case of confession, and standing for the truth in a good quarrel.

But here fleshly wisdome objects this and that danger: as we see in Spira and others. And thus man yielding to fleshly wisdome, he growes desperate at length.

There are two men in a man (as it were) there is the flesh and the spirit. The flesh saith as Job's Wife said, Curse God and die, or Blesse God and die, read it whether you will: there is the murmuring part in the crosse, that bids us curse God: and as Peter said unto Christ, Oh save your selves, this shall not befall you: pity your self, have regard of your self. The flesh when we are to suffer saith as Eve to Adam, as Job's wife to him, or as Peter to Christ, Oh spare your self, be wise, be wise: And to colour the matter the more, there must be a pretence of wisdome: when as it is the greatest folly in the world to redeem any earthly commodity, even life it self, with the cracking of conscience, with the breach of that peace which passeth understanding, and perhaps with the losse of our soules. It is the greatest folly in the world: it is to be penny wise, and pound foolish. So we see whensoever we are about to suffer, carnal wisdome hinders us. As it hinders us from good, and in good, and hinders us from reforming evil; and in suffering when we are called to it:

So it provokes us to evil: and that we may swallow down the evil with the greater pleasure, and more deeply, it colours ill with good. We may It provokes to evil.thank this politick carnal wisdome, that truth and goodnesse ever goes with a scratched face, that it goes under disgrace, that it goes in a contrary habit: and that hypocrisie goes in its ruffe, in its colours. I say we may thank carnal wisdome: for if truth were presented in its own view, it would stirre up approbation from all. And if men could see vice, and wickednesse uncased, if they could see it in its own hue, they would all detest it. Carnal wisdome sees that this is not for the advancing of the projects it hath, and therefore it disgraceth that which is good, and sets false colours on that which is ill.

I say, it stirres up to ill, and it keeps us in ill. Carnal wisdome saith, You may do this, you may continue thus long. It deceives us with vain hopes It keeps in ill.of long life.

I might enlarge the point. You see then what reason Gods Children have, not to be ruled by fleshly carnal wisdome.

By the way, let me give this caution, That oftentimes that is accounted carnal wisdome that is not. The weaker sort, they are too blame oft-times Carnal wisdome mistaken.to lay imputations upon those that God hath given greater gifts to; and they account that carnal wisdome, that is not so, but is spiritual prudence. I must needs adde that caution by the way: As for a man to keep his mind, and not to speak against evil in all places: The prudent man shall keep silent, saith the Prophet. The times, and the place may be such, that the prudent man may keep silence, it is best to do so.

p. 283And likewise to be cautelous to prevent danger so far as it may be without breach of a good conscience. Saint Paul, you know, when he was called before the Sadduces, and the Pharisees, he escaped by a shift, it was not a sinful shift; he said he was a Pharisee, and so he set them together, and they falling into contention, Saint Paul in the mean time escaped. Many things might be done, if we would take heed of carnal wisdome, and that with a great deal of wisdome and approbation too.

Jeroboam might have settled his Kingdome, and yet he need not have set up the two Calves in that cursed policy: it was foretold that he should have those Tribes, but he would be wiser then God, and he would devise a way of his own.

David might have escaped from Achish the King of Gath, he need not have made himself a fool. Achitophel might have provided well for himself under David his old Master, he need not have proved a Rebel. There is nothing that Carnal wisdom doth, but Heavenly wisdome will do it better if men could light on it; and God would give them better successe in their carriage: but there is a way for heavenly prudence (I say,) and that must not be accounted carnal wisdome.

It is for want of this that people are too credulous. Gedaliah, he trusted Ground of Credulity.too much, he was too credulous to trust, considering that men are subject to infirmities, and subject to falsenesse: it is good to be doubtful, to be suspitious sometimes: and it is no carnal wisdome neither. The very loadstone of a lie is credulity. What imboldens people to deal falsly with men? they know them to be credulous, and weak, they will believe any thing.

But for the most part the errour is on the contrary, over much jealousie. Jealousie:Your carnal Politicians are over-jealous: Jealousie is good, suspition is good, considering that we live in a false world: but not to be over-jealous. We see Herod he thought, Oh, Christ is born; and out of Jealousie he kills a number of poor Infants, and his own among the rest. Alas, Christ came not to take away his Kingdom, but to give a heavenly Kingdome. So the Jewes they were very jealous that if Christ were not condemned, the Romans would come and take away their Kingdome: but that which wicked men fear, out of such jealousie, shall come upon them. And so the subtilest, and most divellish men in late times that grounded the persecution of the poor Protestants, upon Jealousie, absurd Jealousie: for they by the rules of their Religion walk in sincerity, it ties them from plotting: and yet out of fear and jealousie, they excercised a world of cruelty against them.

And if any man shall but consider and read Stephen Gardiner's letters (a man of a divellish jealousie,) to see out of his wit he projected what hurt would come by suffering the Gospel to remain, it will seem strange. Alas poor man, the Common-Wealths beyond the Seas, and our own Nation never prospered better then by entertaining the Gospel: yet this devillish witted man, whose wit was set, and sharpned by the Devil, was in fear and jealousie of the Gospel. And God usually punisheth it this way, that those subtile heads that are jealous of those that mean them no harm, but all the good that may be, usually, they are over-credulous in another kind; they trust those that deceive their trust: they trust those that the weakest, the very dreggs of the people will not trust: they trust those that are notoriously false. God strikes their brains, and besots them, that they trust men p. 284that all the world know to be underminers: notwithstanding where they should trust, and cast themselves into the bosome of their true-hearted friends, there they are all full of fear and jealousie. But this caution by the way.

You see the thing proved, that Godly men when they give their names to God, they ought to be ruled by God, and not by carnal policy, or fleshly wisdome; you see the reasons of it.

The Use that we will make of it shall be to stirre us up to imitation of the blessed Apostle S. Paul. I speak to them that their breeding and parts Use. To disclaim fleshly wisdome.have raised many of them I hope from base filthy lusts: so that the danger is now of fleshly wisdome. The Devil is more in the brain then in the heart, as he said of a Cursed Politician. Many men have the Devil in their head: he is not altogether in the heart and affections, but in the brain, and there he works his engines; and politick subtile men, they are the great Engineers of Satan, and that which he cannot do by himself, he doth it by them.

Therefore, I beseech you, let us not be instrumental to Satan, who was the first authour of this carnal wisdome: for by his temptation we offended God, and then came all shifts upon it. You see what shifts came presently upon Satans temptation.

Man did naturally affect wisdom; to know good and evil: what wisdome did he get after he had fallen? he had wisdome to flie from God: there was his wisdome, to run from God: so all the wisdome of a man that hath not grace, it is to shift, to run away from God, and to have helps, and supports against God. A foolish thing it is; as if he could do it! And then another shift of Adam was to cover himself with fig-leaves, a silly shift. And then to translate his fault upon another. So, this shifting of carnal wit it came presently upon the fall. Take heed therefore of carnal wisdome, it is divellish: presently upon yielding to the temptation of the Devil it came in.

And that you may not make it your rule, and live by carnal wisdome; Consider seriously what I said before, how it hinders you from all that is good; how it hinders you from reforming that which is ill in your places and callings. How it stirres up to all that is ill. How it stirres you up to cover ill: it teaches you wit to do ill, and to cover ill when it is done. As we see in David's adultery, what a deal of wit there was to practise it: And then what a many windings and turnings there were to cover it: but God laid him open, and brought him to shame in this world, being a good man.

And as I said, Who will be ruled by his enemy? If a man be on the land, and be ruled by a thief that will lead him out of his way, it is extremity of sottishnesse. Or if he be on the Sea, and be guided by a Pirate, what good can come to that man that is ruled by those that seek his ruine? Now if a man be ruled by carnal wisdome, he is ruled by his enemy: and if all the enemies in the world should plot to do a man that mischief, that his own head and carnal wit doth him; he would cry out of them. In Jer. 47. Thy wisdome hath made thee to rebel. It is wisdome that makes men to rebel against God; too much trusting to tricks and shifts of carnal wisdome, it makes men take contrary courses to God, and so provoke him. Are we wiser then he? are we stronger then he? Doth he not daily, and continually make those the butts of his displeasure and wrath, that adventure their wisdome and policy against his wisdome? Yes surely, God delights p. 285to catch the wise in their own craftinesse: he delights to overturn the builders of Babel: It is but a building of Babel to reare any thing by politick wisdome contrary to the rules of religion, and contrary to the practice of piety; to doe any thing against conscience and honesty: to doe any thing against the truth by politick shifts, it is to build a Babel that will fall upon our own heads. It is like the foolish fire that leads a man out of his way. This foolish fire of carnall wisdome, it leads men to hellish strength: it makes them forsake Gods light and the light of his Spirit and Word, and follow a false light of their own Imagination and invention. And therefore you see what the Prophet Isay saith of the people that were in those times, Isay 50. that did much plod in tricks of policy, Behold, all ye that kindle a fire, that compasse your selves about with sparks: walk in the light of your fire and in the sparks that ye have kindled: this ye shall have of my hand, ye shall lie down in sorrow, So, consider this, it falls out oft-times, that God suffers a man to walk in the light of his owne fire that he hath kindled, and in his own comforts: he will have comforts and a distinct way from Gods wayes: and he will have distinct rules from Gods rule: well, well, you have kindled a fire, walk in the light of your own fire, but be sure you shall lie down in sorrow.

It is the greatest judgement that God can shew in this world, to give us A great Judgement to begiven up to our selves.up to our own wits, to our own devices: for we shall wind and turn, and work our own ruine. And that is the hell of Hell in hell, when the soul there shall think with it self, I brought my self hither; God will be exceedingly justified when men by their own wit shall damne themselves. When God hath revealed to man, & taught them, this is the way, O man, I have shewed thee what is good, and what doth the Lord require of thee; he hath revealed it in his Word, doe this, and doe that, and he hath given conscience to help; and yet out of policie to contrive thy own pleasures, and profits, and advantages in the world, thou hast done the contrary. When a mans soul shall reason thus: My owne wit brought me hither, I am damned by wit, I am damned by policie: a poore policy it is that brings a man to damnation.

Therefore we should beg of God above all things, that he would not deliver us up to our selves. As Saint Austin hath a good speech, Lord, August.free me from my self, from my own devices and policy. The divell himself is not such an enemie (as I said) as our own carnal wit: for it is that that betrayes us to Satan: Satan could do us no harm, unlesse he had a friend within us. Therefore beg of God above all things, Lord, give me not up to my own brain, to my own devices: (for man is a beast by his own knowledge) but let thy wisdome, and thy will be my rule.

Again, if so be that we ought not to make this carnal fleshly wisdome Use 2.the rule of our life, then let us have a negative voyce ready presently for it: whensoever we find any carnal suggestion in our hearts, say nay to it presently, deny it presently: have a jealousie presently when any plot ariseth that is not warrantable by the Word of God, and that is contrary to conscience, and to simplicity and sincerity, presently deny it; consult not with flesh and blood, as Saint Paul saith of himself, Gal. 1. I consulted not with flesh and blood.

And when you have any thing to do, (Considering that this is not the rule you are to live by,) or when you have any thing to resist; when you have any thing to suffer. Consider what God requires; consider what is p. 286for the peace of conscience: consider what is for the good of your selves, and for the good of the Church: consult with these advisers, with these intelligencers, and not with flesh and blood. Consider not what is for your profit, for your pleasure, for your ease: but resolve against them. Get the truth of God so planted in your hearts, that it may carry you through all these impediments, and all these suggestions whatsoever.

And because we cannot do this without a change, we cannot have a disposition contrary to carnal wisdome without a change: (for except a To get our hearts changed.man be born anew, except he be a new creature, he cannot have holy aimes:) you must labour therefore more and more to have the spirit of your mind renewed, and to grow in assurance of a better estate: for what makes men carnally to project for this world? they are not sure of a better. They reason thus with themselves, It may be I may have heaven, it may be not; I am sure of the pleasures present, of the profits present, (although alas, it be but for a short time:) whereas if thy soul were enlightned with heavenly light, and thou wert convinced of the excellent estate of Gods Children in this world in the state of grace; That a Christian is incomparably above all men in the first-fruits of heaven, in the peace of conscience, and joy in the Holy Ghost: which is above all prosperity, and all profit whatsoever. And that in heaven (which is above our capacity and reach) every way they shall be happy: if men were convinced of this, certainly they would not prostitute their pates to work so worldly. If they were sure of heaven, they would not so plod for the earth.

Let us therefore labour to grow daily in the assurance of salvation, beg Get assurance of salvation.of God his Spirit to have your minds enlightned.

And withal (to joyn both together) to see the vanity of all earthly things, which set carnal wisdome on work. For first, outward things they work See the vanity of earthly thingseupon the sense, upon the outward man: profits and pleasures are outward things, and therefore they work upon sense, they work upon opinion: in opinion they be so (as indeed worldly things are more in opinion then in truth). A carnal worldly man, he thinks poverty a hell, he thinks it is such a misery: it is not so.

Labour to have a right judgmenr of the things of the earth that set carnal wisdome on work, to avoid poverty, to avoid suffering for a good cause. The Devil inflames fancy; fancy thinks it is a great hurt to be in poverty; fancy thinks it is a great good to be in honour, to be in credit, to have great place, that other men may be beholding to us. Alas, get a sanctified judgment to see what these things be that set our wits on work. What are all these things? Vanity, and vexation of spirit.

Let our meditations walk between these two; often think of the excellent estate of a Christian in this world, and in the world to come; and that will set heavenly wisdome on work, it will make you plot, and be politick for heaven. And then withall see the vanity of all other things, of pleasures, and honours, and profits, and whatsoever, that we may not prostitute our soules to them which are worse then our selves; that our soules may not set themselves on work to project and proule for these things that are worse then themselves.

Let this be your daily practice; the meditation of these two things is worthy to take up your cogitations every day: To consider the vanity, the vexation, and uncertainty that accompanies all these things, when you have got them: as we see in Ahab, when he had gotten the Vineyard. p. 287Besides the vanity of th…, consider how you have gotten them, and how miserable will you judge your selves presently? How doth God meet with the carnal wits of men in the attaining of things? The wicked man shall not roast that which he took in hunting. He hunted after preferment, he hunted after riches, to scrape a great deal for his posterity: how doth God deal with such? he overthrowes them utterly: and his posterity perhaps they spoyl all: Himself roasted not that which he took in hunting. Ahab got much by yielding to the carnal wisdome of Jezabel, Hast thou gotten, and also taken possession? What became of Ahab with all his plots and devices?

Achitophel and others God may give them successe for a while, but afterward he gives them the overthrow. Herod, he had successe a while in killing of James, and therefore he thought to work wisely and get Peter too; God struck him with Worms. Pharaoh in the overthrow of Gods people, saith he, Let us work wisely. How wisely? they were overthrown and drowned themselves: their wisdome brought them into the middest of the Sea: Consider the vanity of earthly things. And then consider how just it is with God to crosse them either in their own time; as the rich fool in the Gospel, when he had riches for many yeares, This night shall they take away thy soul. That we may not walk according to the false rules of fleshly wisdome, let us oft think of these things.

And to adde another thing out of the Text; You see here that S. Paul Not to walk by fleshly wisdome breeds joy.rejoyced in this, That his conscience could witnesse that he had not walked in fleshly wisdome: so if you do not walk according to the rules of fleshly wisdome, you shall have this benefit, your conscience shall glory in it.

To make it clear to you: Take in your thoughts, a Politician upon his Death-bed that hath striven so much for riches, that hath striven to root himself by policy, to attain to such and such places, to obtain his pleasure and delights in the world: what glory, what comfort hath he in this? There is nothing more opposite to comfort then plotting: for, as I said before when I spake of simplicity, the more will there is, the more deliberation and plotting there is in sin, the more is the sin; because it is done cooly, as we say: so of all persons usually (if their wits be their own) the greatest plotters die most desperately. For then their conscience tells them, that they have set their wits on the rack, to do this mischief, and that mischief, and here his comfort is cooled, his peace of conscience is broken. What comfort can there be, when that which he sinned for, that which he broke the peace of his conscience for, that is gone, and he must be taken and hurried away from that; but the wound of conscience, the crack of conscience that remains for ever: when he shall think, That for which I sinned is vanished, but my terrour abides for ever?

A man therefore that walks after the rules of fleshly wisdome, he can never say with S. Paul, I rejoyce. But on the contrary, let a man be able to witnesse to himself, as S. Paul could: At such a time my fleshly subtle wisdome would have discouraged me from doing good: and the wisdome of flesh and blood in others would have discouraged me from reforming such and such abuses; but I knew it was my duty, and I did it; here now is comfort. At such a time I was moved to such evil by flesh and blood in my self, or perhaps in others (as a man shall never want the Devil in his friends: the Devil comes to us in our nearest friends,) but I had the grace to withstand p. 288it: I was not led by such, and such rule… by my acquaintance, or by my own devices; but I had grace to resist such motions: What a wondrous comfort is this?

There is nothing so sharp in conflict as this, To resist Carnal wisdome, it is the shrewdest temptation that is from carnal wisdome: and as the Temptation is the strongest, so the comfort is answerable. When Jezabel shall be offered with her inticements, with her colours, with her paint; and a man can dash her in pieces, and cast her out of the window, when a man can maintain sincerity and honesty, what a comfort is this? The greater, and stronger the temptation is that is resisted, the more is the comfort, when we come to yield our soules to God, when we come to our account. Therefore be not discouraged, when you are set upon by Carnal wisdome, by strong reasons of others, or subtle reasons of your own: is it against the rule? is it against Conscience? is it against the Word? withstand it: that which is sharpest in the conflict, will be sweetest in the comfort.

Again, if so be that Carnal, fleshly, worldly wisdome (for it is all one, To repent of carnal devices.for the flesh is led by the world, and both co…spire together, and hold correspondence to betray the soul, if it) be such an enemy, that it hinders our joy, and comfort, and that it ever we will jo… we must not be led by carnal wisdome: Then we ought in our daily courses to repent, not onelyonly of grosse sins, but to repent even of carnal devices, and carnal designs. Why? It is the motion, and the counsel of Gods enem…, and of our enemy: therefore as Davia, Psalr 37. and Psal 7…. when fleshly wisdome did suggest to him carnal motions o… doubting of the providence of God, that he began to think well of the waies of the wicked, that they prospered that were led altogether by fleshly wisdome; he censures himself, (it is the drift of both Psalmes) So foolish was I, and as a beast before thee. As indeed, Man is a beast by his own knowledge, as Jeremy saith. For all carnal men sympathize either with beasts in base lusts, or else with Devils in politick lusts; either they are like Devils, subtle, or like beasts, brutish in all their courses.

Therefore when any base thought, opposite to the Majestie of God, and his Truth, and to the Spirit of God moving our hearts, ariseth in our hearts, think, This is the motion of mine enemy, of an enemy that lurks in my bosome, of Godsenemy, of a Traitor: let us renounce it, and be abased, and censure our selves for it, as holy David did, So foolish was I, &c. Crush all thoughts, and devices of carnal wisdome in the beginning.

We see that the Godly, they ought not, nor do not lead their lives by fleshly wisdome: nay, take it in the best sense; take it for the rules of reason: they do not lead their lives altogether by the light of nature, but only Gods Children not led onelyonly by the rules of reason.in those things wherein the light of nature, and reason may be a Judge. For the light of reason, the principle of reason, is given us as a candle in the dark night of this world, to lead us in Civil, and in common actions, and it hath its use: but yet natural reason it becomes carnal reason in a man that is carnal; All things are impure to him that is impure, even his very light is darknesse. Not that the light of nature, and that reason (which is a part of the Image of God) is in it self evil; it is good in it self, but the vessel taints it. Those that have great parts of learning, that have great wits, and helps of learning as much as may be, what do they? they trust in them, and so they stain them. Therefore Luther was wont to say, Good works are good, but to trust in good works is damnable. So nature, and reason, and learning they are p. 289good in themselves; but trusting in them they become carnal, when a man neglects better rules for them; when men scorn Religion (as your Politicians usually do,) then naturall reason in regard of this tainture it becomes Carnal. Not with fleshly wisdome, or not with natural wisdom, as it is a higher rule of life.

What then shall become of a Christian when he hath renounced that Christians renouncing fleshly wisdome, have a better guide.which is in him by nature? when he hath denied his wit, and his will? when he hath renounced a bad guide, shall he have no guide at all? Yes; For a man is never lawlesse, he is alwayes under some guide or other: a man is alway under one Kingdome or other: when he ceaseth to be under the Kingdom of Satan, he comes under the Kingdom of Christ; and when he is not led by the flesh, he is led by the Spirit. Gods Children when they have renounced natural, carnal wisdome, they have not renounced all wisdome; they are wise still: but they are wise by a supernatural light, they are wise in supernatural things; yea, and in natural things after a supernatural manner: They are new creatures, advanced to a higher ranck and order of creatures: so their wisdome is a gracious wisdome when they are Christians.

When a Christian hath renounced carnal wisdome, God leaves him not in the storm in the world as a ship without a stearn, he leaves him not as having no pole star to guide his course by, but he gives him better direction, he hath the Word of God, he hath the Spirit of God, he hath the Grace of God to guide him. Therefore after the negative here Not in fleshly wisdome, the holy Apostle tells us how the Child of God is led in his own person, but

By the Grace of God.

It is good for Inferiours alway to be under the Government of Superiours, and so God hath framed the world: for beasts, because they have no wisdome of their own, they are led, and guided by men: and man because he is (as I said before) a beast by his own knowledge, and hath but a finite, a limited understanding; he is guided by a larger understanding, he is guided by God, if he be good. And it is the happinesse of the creature to be under the guidance of a better wisdome. All things in the world are guided to their end; things without life are guided to their end without their privity. We see there is an end in every thing: there is nothing in nature but it hath its end; whereupon comes that saying of the Philosophers, (which is good) That the work of nature is a work of deep understanding: not so much as the leaves but they serve to shelter, and cover the fruit from the Sun, and the stormes, that it may thrive the better: there is nothing in nature but it is of great use, the work of nature is a work of deep understanding. Now man, because he hath a principle of understanding in himself, he is so guided by the wisdome of God to his end, as that he understands his own end himself: he is so led by the wisdome of God, as that God hath created a work of wisdome in himself, that he together with God is carried to his end. Now, as I said, when we are out of the regiment, and government of the flesh, we come under the gracious Government of God. Therefore the Apostle saith here, Not in fleshly wisdome, but by the Grace of God.

The holy Apostle means here especially the particular grace opposite to Quest. Why t… Apostle names Grace, not Wisdome?fleshly wisdome, that is, spiritual wisdome. But why should the Apostle here not say thus, Not with fleshly wisdome, but with spiritual wifdome? why p. 290should he not say so, rather then thus, Not with fleshly wisdome, but by the Grace of God? why should he put Grace, instead of Wisdome?

I answer, he doth it for heavenly ends.Answ. Wisdome not from our selves, but Gods Grace.

First, to shew that that wisdome whereby we are governed, it is not from our selves, but it is a grace: he considers wisdome, not so much as it is in our selves, in the Conduit; but as it is in the Spring, in the free love of God. It is a Divine consideration, to consider all habituall graces in us, not as they are streams derived to us, and resting in us, but as they are knit to a Spring which is never drawn dry: which besides is a free Spring, therefore they are graces.

And that is the reason of the comfort of a Christian, he knowes he shall never be destitute of necessary strength, of necessary comfort, of necessary direction, and grace, to lead him to heaven: because those things that are necessary in him, he considers them as graces, not as habits, as it was the proud term of the Philosophers to call them.

We must consider them not as things in us invested in our nature, but as things that have their Original from the free, constant, and eternal love of God: as, what is so free as Grace? So a Christian looks on his disposition wrought by Grace, and on every particular grace he hath; as Love, Wisdome, Patience; he looks to all as Graces, as they come from the free love of God that is constant: for whom he loves, he loves to the end. And his joy is more in the spring then in the stream: it is more in the Sun, in Christ himself, then in grace from him: therefore the Apostle instead of the abstracted, distinct grace of wisdome, or any such thing, he saith, Grace. There is a savour in the very terms of Scripture, a sweet taste in the very language of the Holy Ghost.

And then to shew that we are not onelyonly governed by wisdome, but by other graces, to shew the connexion of it with other graces: therefore he 2. We are guided not only by wisdome, but other Graces.saith, We have had our Conversation, not in fleshly wisdome, but by the Grace of God.

To shew likewise, that where wisdome failes in us, it is supplyed by Grace: for the wisdome of God for us, is larger then the wisdome of God 3. Our want of wisdome supplyed by grace.in us. The wisdome that God works in us by his Spirit, it teacheth us to avoid dangers, and teacheth us how to lead our lives: but we are led by a higher wisdome; the Grace of God for us it is higher then that which is in Gods wisdome for us, more then in us.us.

The wisdome of God for us it watcheth over us, it keeps us from more evil, and doth more for us, then that which is in us, although that be spiritual and heavenly. Therefore the Apostle here, he names not distinctly gracious wisdome, which he mainly intends, as we see by the opposition, Not by fleshly wisdome, but by gracious wisdome: why doth he not say so, but by Grace? Because our Christian conversation it is not onelyonly by wisdome in us, but by grace and love, partly in us, and partly for us.